PART I
GENERAL PRINCIPLES CONCERN1NG CEREMONIES
c
CHAPTER I
THE CHURCH AND ITS FURNITURE
T is not necessary, in a book ot ceremonies to o-ive a
full account of rules for building and furnishind chu~ches.
yet, to understand the ceremonies, one must have some
idea of the dispositions of the building, and one must
I
know the names of the vestments, vessels and ornaments used. We begin, then, with a summary account ofthese
as far as they concern the ceremonies.
'
Normally a Catholic church should be consecrated by a
bishop, according to the form in the Pontifical. When a church
is consecrated, at least one altar must be consecrated with it.
The essential condition for consecration is that the building
be a permanent church, both in construction and purpose;
that is, it must be solidly built and must be intended to be
used always as a church. To turn a consecrated church to
another use is sacrilege. It follows that consecration is not
allowed till the building is free of debt and mortgage.
In England many churches are not consecrated, but simply
blessed. Canon law makes no provision for temporary
churches. A building to be used as a church for a time only
should receive the simple" Benedictio loci," as in the case of
private oratories. I A church may be blessed at first, then
consecrated later, when it is free of debt.
It makes no difference to any later ceremony whether the
church be consecrated or simply blessed.
According to the old principle churches were ORIENTATED,
that is, the High Altar was at the East end 2 and the main entrance at the West. In describing ceremonies we speak of the
Gospel and Epistle sides of the church and altar. The GOSPEL
SIDE is where the Gospel is read at Mass; it is the left side
as you face the altar j the E PIS T L E SIDE is the right. If the
church is orientated properly, the Gospel side will be the North,
the Epistle side the S o u t h . 3
The plan of a church varies very considerably according to
its size, the architect's design, and so on. There is much latitude in planning a church. A large church will probably have
a number of side chapels or side altars, which may be placed
anywhere, though in this case, too, the normal principle would
be that each altar faces the East, so that the priest look that
way when saying Mass. There may also be two or more aisles
and a transept.
S.R.C. 4025, ad VI. Cod., c. 227·
It is a very old Christian principle that people turn to the east at
prayer; so the priest saying Mass should face the east.
3 In heraldic language the Gospel side is the dexter of the altar, the right
of the crucifix as it faces down the church. The Epistle side is sinister.
1
2
B
2
{Peneral ~rinciples concerning (!eremonies
For the purpose of ceremonies we distinguish five parts ot
the church. Every church, however small will have these at
least as th.eoretic divisions. They are the nave, bapti~t~ry,
porch, choIr and sanctuary. The NAVE is that part of the
church wh.ere the people attend the services. Generally it is
arranged m two groups of seats, one on either side, with a
passage down the middle. It is not now usual in Catholic
churches to separate men from women.
The BAPT~STERY should be, if possible, a separate chapel,
or. at least ral1,ed off from the rest of the church. l It may contam an altar, - as well as a font. The font' should stand in
the middle of the baptistery. It is covered when not in use
(see p. 394, n. I).
Beyond the main entrance to the nave is the N AR THE x, or
PORCH (sometimes called vestibulum). This has important
liturgical uses, and should never be wanting. At the church
doors are holy water stoups.
In front of the nave, generally raised by one or more steps,
is the CHOIR. This is where the clergy or singers attend in
cassock and surplice. It should have seats or stalls on either
side, facing each other across the church. In cathedral and
collegiate churches the Canons have their stalls arranged in
this way.
If the Blessed Sacrament is reserved at the High Altar there
is generally a COMMUNION RAIL between the nave and the
choir. This should be of a convenient height, so that people can
kneel at it to receive Holy Communion. Hanging from it, on
the altar side, is the COMMUNION CLOTH of white linen, which
people hold under the chin when they make their Communion.
Beyond the choir is the SANCTUARY. Often there is no
mark in the building- to show the line of separation between
the choir and sanctuary. It is indeed better that there should
not be a step here, since the ministers have to walk frequently
from the choir to the sanctuary. Constantly to step up and
down takes from the dignity of the ceremonies, and the step
may be inconvenient to ministers in vestments. The sanctuary
is merely the end (normally the East end) of the choir near the
High Altar. It is counted as beginning about where the seats
or stalls of the choir end on that side.
The chief object in the sanctuary is the ALTAR 4 in the
I In the rite of baptism the first part takes place in the Narthex (" ad
limen ecclesiae" in the English Ordo administrandi, rubric 52, p. 13).
Then, after the child has entered the church, an exorcism is said" antequam accedat ad baptisterium" (ib., p. 22, No. 12).
2 The old liturgical books constantly suppose Mass said in the baptistery (for instance, the Gelasian Sacramentary, ed. H. A. Wilson, pp.
142-143). The great baptisteries in Italy all have altars.
3 The Roman Ritual (and our Ordo administr.) sometimes calls the
font" baptisterium" (rubric 30).
• Full information about the altar and its arrangement will be found in
Van der Stappen, iii, pp. 17-II4' Cod., C. II97-1202.
Ube <Iburcb anb its jfurniture
3
middle. Unless the church has separate chapels, each with its
own choir and sanctuary, this will be the High Altar of the
church. All others are counted as side altars.
There are two kinds of altar, the fixed (altare fixum) and
portable altar (altare portatile).
A FIXED ALTAR must be of stone and built into the church,
so that it cannot be moved. The relics are buried in it. The
whole top (the" mensa") of the altar is of stone and joined
by stone to the ground; it is all consecrated as one thing.
In the case of the PORTABLE ALTAR the only real altar is
the ALT AR STONE. This is a stone in which relics are placed
and sealed up. It is comparatively small, perhaps about
one foot square or so, and an inch or two thick. Mass is said
on t h i s . 1 The altar stone may be placed on a table of any
material. It is not fixed to the table. So in many churches
there is what looks like a large wooden altar. Really this is
only the framework or stand. In the middle (generally sunk
into the wood) is the altar stone, which alone is consecrated.
The framework may also be of stone. In this wayan altar
may be built of stone, used as a portable one, having on
it the consecrated altar stone, till the whole can be consecrated as a fixed altar. There is no difference in the ceremonies
between a fixed and a portable altar. 2
There should be some kind of canopy over the altar. This
may hang from the roof of the church or may stand on
columns. It should cover not only the altar, but also the
foot-pace, or at least the priest celebrating. The canopy standing on columns is the C I B 0 R I U M." It is better that the altar
do not stand immediately against the wall of the church;
indeed, at the consecration of an altar the rubrics require that
the bishop go round it.
The altar is raised above the floor of the sanctuary by
steps. Every altar should be raised at least one step; the
1
During Mass the chalice and hread stand on the altar stone.
o The older principle was that, as no church may be consecrated unless
a fixed altar he consecrated with it, so, on the other hand, an altar may
not be consecrated except in a consecrated church. Thus consecrated
church and consecrated altar always went together. But the S. C. R. 3059,
ad XV (12 September 1857) allows an altar to be consecrated in a merely
blessed church. This must mean a church which, although only blessed
now, will be consecrated later for certain. Otherwise the altar would
have to be desecrated inevitably when the church were adapted to
another purpose. A consecrated (= fixed) altar cannot be moved.
3 Not to be confused with" ciborium" in another sense, namely the
little vessel that contains the consecrated Hosts in the tabernacle. The
canopy over the altar, whethe'r on columns or hanging, is "baldaquin ..
in French, .. baldacchino" in Italian. There seems no reason for using
these foreign words in English. The Caerimoniale Episcoporum, Lib. I,
cap. xiv, § I requires a canopy over the High Altar. The S. Congregation
of Rites (= S. C. R.) has frequently insisted on it for the altar where the
Blessed Sacrament is reserved (27 April 1697, No. 1966; 23 May 1846 ,
No. 2913; 23 November 1880, No. 3525). For the canopy at Benediction
see p. 240.
.-....-----~T~
Credence
[j
w
SANCTUARY
s~
a-IOIR
---
...... -
NAVE
FIG. 1.
PLAN OF A PARISH CHURCH: CHOIR AND SANCTUARY
4
EPISTI..'E;- SIDE
GOSPEL SIDE
CHOIR
1---........ ------4
rail
Communion
.steo
NAVE
FIG. 2. PLAN OF A CATHEDRAL CHURCH: CHOIR AND SANCTUARY
5
6
(1;eneral ~rinciples concerning <Ieremonies
High Altar will have three or more steps. There should be an
uneven number.
The top step before the altar forms a platform on which
the celebrant stands while he says Mass. This is the FOOT1
PACE .or SVPPEDANEVM.
It should be as long across as
the wIdth of the altar, and so wide in front that the celeb.ran~ may genuflect on it ~ithout having to put his foot outsIde It. The lower steps go round the foot-pace, not only in
f~ont, but at the sides, so that one can go up to it from either
sIde as from the front. The steps of a fixed altar should be of
stone; but the foot-pace ought to be of wood. 2
On one altar in the church (in smaller churches generally
on the High Altar) is the T ABERN ACLE in which the Blessed
Sacrament is r e s e r v e d . 3 This is a box, with doors opening
outwards, in the middle of the altar, leaving enough room in
front of it for the vessels and other things used at any ceremony. It must be an iron safe fixed solidly to the altar and so
to the ground, or to the wall of the church. Inside, the tabernacle is gold or gilt; it is lined with white linen or silk, and
has a corporal on which the ciborium stands. Often at the
back of the altar, on either side of the tabernacle, there is
one or more raised steps, on which the candles or vases of
flowers are placed. These are the GRADINES. Before the
tabernacle in which the Sanctissimum is reserved, a lamp
should always b u r n . 4 This generally hangs from the roof.
There may be several lamps, uneven in number.
The altar is covered with three cloths. Under these the
Pontifical requires that there be a CERE-CLOTH (chrismale) of
waxed linen, at least immediately after consecration. The
cere-cloth is not counted as one of the three altar-cloths. It is
allowed to fold one cloth in two, and so to use it for the two
lower altar-cloths. The upper cloth should be as wide as the
altar, and long enough to reach to the ground on either side.
In front of the altar hangs the FRONT AL (antependium) of
the colour of the office, the same as the celebrant's vestments.
The tabernacle must also have a VEIL of the same colour,
or of cloth of gold or silver. But, where the Sanctissimum is
reserved, the tabernacle veil may not be black. In this case, at
Requiems it should be purple. The frontal may then be either
black or purple (p. 133). If the altar is of some precious substance it may dispense with a frontal. There is no permission
ever to dispense with the tabernacle veil where the Sanctissimum is reserved, though this abuse often occurs at Rome.
On the altar, in the middle, stands a CROSS, sufficiently
Italian, "predella."
2 S.C.R. 3576, ad I (15 iun 1883).
• Cod., c. 1268-1269.
4 Cod., c. 1271. The glass of the lamp should be white. There is no
justification for any other colour. The Cae,.. Ep. requires many lamps
in the church, three before the High Altar and at least five before the
Blessed Sacrament (Lib. I, cap. xii, § 17). In England we have long prescribed alawful custom of burning one lamp only before the tabernacle.
1
Ube (!burcb antl its furniture
7
large to be seen by the celebrant and people.! If there is a
t~bernacle the c:oss should not stand in front of it, lest it
hlO~er the opemng of the tabernacle doors. It will stand
behlOd or on the tabernacle. The rubric of the missal speaks
only of a cross; 2 but in. another place it supposes that the
cross bear a representatIOn of our Lord crucified 3 and the
C.aerim~niale episcoporum orders this.' On ever; altar on
eIther SIde are at least two candlesticks with candles. The
H.igh A!tar of a church ~ill normally have six larger candlesticks with candles, and 10 front of these two or three smaller
ones. Other candles for Benediction, Exposition, and so on,
should be placed there for the occasion only and taken away
afterwards.
The rules about candles on the altar are these. At Low
Mass two candles burn all the time; according to the rubric
of the missal a third should be lit from the consecration to the
Communion (see p. 79, n. 2). At High Mass, solemn Vespers,
and all such more solemn public functions six candles are lit,
three on either side of the altar cross. At Pontifical High
Mass by the Ordinary a seventh candle is lit behind the cross
(p. 16+). At a sung Mass without ministers there may be four
or six candles. During Exposition or Benediction of the
Blessed Sacrament at least twelve candles must burn on the
altar. There may be more. 5 vVhen the Sanctissimum is exposed
candles at other altars or before statues and pictures should
be put out, at least those which can be seen from the altar.
For other rites celebrated at the altar, such as marriage,
blessings, distribution of Holy Communion not in Mass, and
for non-liturgical prayers and devotions, two or more candles
are lit on the altar.
The proportion of beeswax in church candles is regulated
bv law. The Paschal candle, the two candles for Low Mass,
six for High Mass, and the twelve necessary for Exposition
and Benediction must have at least 65 per cent. of real beeswax. All other candles used on an altar must have at least
25 per cent. of b e e s w a x . 6 The firms which provide candles for
Catholic churches stamp the percentage of beeswax on their
candles.
Flowers on the altar are not necessary. They are not
used in the great churches of Rome. But there is no law
against them,7 and in England custom requires their use.
, If immediately behind the altar there is a large representation of the
crucifixion, this may count as the altar-cross.
, Rubricae generales, tit. xx.
3 Ritus. celebrandi nzissam, tit. ii, § 2.
" Caer. Ep., Lib. I, cap. xii, § 11.
• Ritus servalldlls, p. 13, § 3·
r, So the bishops of England and \Vales on 4 December 1906, following
the S.C.R. 14 December 1904.
7 The Caer. Ep. expressly suggests "vascula cum RoscuEs" as an
ornament on the altar (Lib. I, cap. xii, § 12), and Benedict XIII's Memoriale Rituum positively requires them throughout (see pp. 266,281, n. I,
298, 34 2.
8
(i5eneraI ~rinciples concerning <!eremonies
.When the altar is not in use the altar-cloths are covered
wIth anot.her cloth of some coloured material,' to keep off
dust. T~ls should be removed before every service at which
the altar IS used.
Near the alta:, on the Epistle side, stands the CREDENCE
TA~LE.(credentJa, abacus). During Mass this should have a
whIte linen cloth over it. The vessels, and sometimes vestments used at Mass, are placed on the credence table when
they are not in use.
On the same side of the sanctuary are the SEATS (sedilia)
for the celebrant and sacred ministers. There should be three
seats, or a bench with room for three persons. In cathedrals
the bishop's THRONE faces the sedilia on the Gospel side. The
canopy over it, its covering and cushion are of the colour of
the Mass or office, namely, white, red, green, or violet." They
should be of s i l k . J
Instead of the throne, a bishop who is not the Ordinary,
and sometimes the Ordinary,' uses a FALDSTOOL (faldistorium). This is a stool without a back. It consists of a
frame of gilt metal or wood, shaped like the letter X, with a
seat of leather or cloth stretched across its upper extremities.
It can be folded flat. When used as a seat the faldstool has a
covering and cushion of the liturgical colour, namely, white,
red, green, or purple, as the throne. These are of silk for a
cardinal, wool for a bishop.5
The bishop kneels, on various occasions, before the altar.
According to the Caerimolliale ejnscoporum he kneels at a
GENVFLEXORIVM (kneeling-desk, prie-dieu).' This has a
covering and two cushions, one on which he kneels, the other
on which he rests the arms. This covering and the cushions
(silk or wool, as before) are, for a cardinal red, or purple for
mourning and times of penance, for a bishop green, or violet
when the bishop wears black."
For this genuflexorium the faldstool may be, and generally
is, used.' A carpet should be spread beneath; there are two
cushions, one placed before the faldstool, on which the bishop
kneels; the other lies on the seat, so that he rests the arms
1 Martinucci calls this" tela stragula altaris" and says it should be
green" or some other dark colour, never black" (Tom. I, i, p. 103). It
is sometimes called" vesperal cloth," though it is not used at Vespers.
2 Violet is used at the throne when the vestments are black.
3 Caer. Ep., Lib. I, cap. xiii, § 3. As a matter of fact they are often of
some less costly material.
< In presence of a higher Prelate (Caer. Ep., Lib. I, cap. xiii, § 4), at
Confirmation, etc.
• The cushion may be of silk, in any case (Martinucci-Menghini, II, i,
p. 34, § 5)·
, Can. Ep., Lib. I, cap. ii, § 5, etc., passim.
" For the colour worn by cardinals and bishops at times of penance
and mourning, see p. 13.
• Martinucci, II, i, pp. 34-35, § 6.
·
'crbe <tburcb anb tts jfurntture
9
~m It. It has no oth.er covering. The cushions may be of silk
any case. In this case, they and the carpet should be of
the colour of the office.
In cathedrals ~nd churches .which possess a faldstool, it is
gener~lly co~v.e111ent to use It for a genuflexorium. When
~he bishop VIS~tS ~ small church which does not possess a
faldsto.ol a .chalr With a low back, as decent as possible, with
a cushl?n, IS prepar~d on ,which he will sit, and a kneelingdesk WIth two cushIOns. [hey should be covered with red
green, or purple, according to the rank of the bishop and th~
occasion (as above).
There may be seats for the servers at Mass and other services, on either side of the sanctuary; or they may sit in front
of the stalls in the choir.
The LECTERN and seats for cantors in the middle of the
choir used for parts of the Divine Office are put in their place
before each such service and taken away afterwards. A
lectern may be used for the lessons at High Mass. It should
be covered with silk of the colour of the office. 1
The SACRISTY is a large room on one side of the sanctuary,
or behind it, separated by a door. There should be a stoup of
holy water and a bell at this door. There may be two sacristies, an outer one for the choir and servers, an inner one
for the sacred ministers. In the sacristy are cupboards and
presses in which are kept the vessels, instruments, and vestments. There must be at least one large table on which the
vestments are laid out. The celebrant and ministers vest at
this table. It may form the top of presses for vestments.
Over this table, or in the middle of the sacristy, a crucifix or
sacred image should hang. All who enter or leave the sacristy
in procession bow to this on arriving and before leaving. A
card should be hung up in a conspicuous place, showing the
names of the reigning Pope, Ordinary, and the" oratio imperata."
In
I
Caer. Ep., Lib. II, cap. viii, § 45.
CHAPTER II
THE VESTMENTS OF THE ROMAN
RITE
HE common dress for servers and all who assist at
T
a~y functio? in .choir is a black CASSOCK (talare)
With a white ~lnen SURPLICE (superpelliceum).'
The two chapla~ns or server~ at pontifical functions
who hold the mItre and crozier have scarves of thin
white silk (VIMPA) rather like broad stoles, worn round the
neck and tied in front. Through these they hold the mitre and
crozier. 2 Cert~in prelates and dignitaries wear a purple cassock. Clerks In holy orders have, in choir, a BIRETTA (biret~m)! a. square cap of black cloth with three ridges. Some
dlgmtanes also wear a SKULL-CAP (pileolus).3 Canons in
chapter' have a cape over their surplice (MOZZETTA). Prelates sometimes wear a tunic called MANTELLETTUM,' having
slits at the side through which the sleeves of the rochet pass.
The celebrant at Mass, if he is a PRIEST, wears over his
cassock,' first the AMICE (amictus), an oblong piece of linen
with strings to tie it. He lays this on the head, then passes
it around the neck. Then he puts on the ALB (alba), a long
shirt of linen reaching to the feet. This is tied round the
waist by the GIRDLE (cingulum), which may be of the colour
of the day, but is generally white. On the left arm he wears
the MANIPLE (manipulus), a band of silk of the colour of the
day. The STOLE (stoIa) is a longer band of coloured silk
worn round the neck, crossed in front and secured by the
ends of the girdle. The CHASUBLE (casula, planeta) is the
last garment covering all the others. It has a hole through
which the head is passed and (generally) strings on the inner
side to tie around the body. The maniple, stole and chasuble
are of silk and of the colour of the Mass to be celebrated.
A set of vestments for Low Mass also includes the burse
and veil to be put on the chalice (p. 16).
At Mass the DEACON wears the amice, alb, girdle, maniple
1 Italian, "cotta."
The Rochel (rochettum) is a garment like the
surplice, but shorter, fitting the body more closely, ~vith narro:-v sleeves.
It is worn by cardinals, bishops, prelates, sometimes (by mdult) by
canons. It is generally worn under other vestments.
2 They and the manner of wearing them are described in the Caer. Ep.,
Lib. I, cap. xi, § 6. But here provision is made only for the mitre-bearer's
veil. The crozier-bearer is to hold the crozier with the right hand co.vered
by part of his surpl~ce. a',ld to hand it, with. bare hand? to the bIshop.
Instead of this, a veIl SImIlar to that of the mItre-bearer IS now usual.
, Italian, " zuchetto."
• Namely in their own cathedral or collegiate church.
, This is the name in the Caer. Ep.; Italian, "mantelletta."
6 The rubrics of the Missal (Rit. cel., i, 2) say that the priest should
wear all the other vestments over a surplice, "if it can be done conveniently," This is now rare, at least in England.
10
'ttbe IDestments of tbe1Roman 1Rite
I I
and stole: But he wears the stole differently from the priest.
He lays It across the breast so that the middle is on the left
~hou~der, ~n? the two ends under the right arm. It is fixed
In thiS posItion by the ends of the girdle. Then he puts on
the DALMATIC (dalmatica). This is a kind of tunic with short
sleeves, slit up the sides, with an opening through which the
head is put. It is of silk of the colour of the Mass.
T~e SUBDEACON at Mass wears the amice, alb, girdle,
mantple, no stole, but a TUNICLE (tunicella) made in much
the same shape as the deacon's dalmatic.
During part of High Mass, namely from the offertory to
the fraction, the subdeacon wears a HUMERAL VEIL (velum
humerale) under which he holds the paten (pp. I IO-I1 r). This
is an oblong of silk, of the colour of the vestments, with strings
to tie it. It is worn like a cape over the shoulders. The object
of the humeral veil is to cover the hands when something is
held in them.
On certain days (for which see pp. 253-255) the deacon and
subdeacon do not wear the dalmatic and tunicle. Instead of
these, in greater churches, they wear FOLDED CHASUBLES.'
The chasubles are now generally folded up in front about half
way and so fixed. They are taken off during the principal
parts of the Mass, as will be explained (p. 254). When the
deacon takes off the folded chasuble in Mass, according to
the rubrics of the Missal he should fold it again lengthwise
and wear it, like the stole, over the left shoulder. 2 Instead of
this, he generally puts on a garment made specially to represent this folded chasuble, namely a long piece of silk, purple,
or black on Good Friday. This is popularly called the BROAD
s T 0 L E (Italian "stolone "). It is not really a stole at all. 3
"Greater churches" are cathedrals, collegiate churches, the
chief churches of Regulars, parish churches. They include
therefore nearly all churches in England. In others the ministers wear simply the usual vestments without the dalmatic or
tunicle.' The celebrant wears the chasuble only at Mass. Nor
does anyone wear the maniple except at Mass. The only exception to this is when, as on Palm Sunday, the ministers
read lessons during the blessing of the Palms before Mass.
Then, although the celebrant has the cope and no maniple,
they wear the maniple while reading the lessons.
During the solemn blessings in the Missal (as on Candlemas,
Ash Wednesday and Palm Sunday), in processions, at the
Asperges ceremony before Mass, at funerals, at Benediction of
the Blessed Sacrament, at vespers and lauds sung solemnly,
Rubr. gen., xix, 6.
2 Rubr. gen., ib.
The only reason for the so-called" broad stole" is that the modern
chasuble is rarely so made that it can be folded into a long strip, as the
rubrics say. The rubrics provide for the alternative use of the" broad
stole" (" aliud genus stolae latioris, in modum planetae plicatae ").
• Rubr. gen., xix, 7.
1
3
12
(l;eneral ~rinciples Concerning (!eremonfes
at M~tins fro~ t!1e ninth lesson, the celebrant wears a COPE
(pluvIale). ThIS IS a large semicircular garment reaching to
the feet behind, with a clasp (called the morse ') to join it in
front.
Usually the cope is of the colour of the day. At Benediction
of the Blessed Sacram~nt it is always white, at funerals always
black. For most blessl11gs the colour is p u r p l e . 2 Except in the
Divine office the celebrant wears a stole of the same colour
under the cope.
At. the Divine office he wears either a surplice only, or
surplIce and cope. At processions and Benediction of the
Blessed Sacrament he will generally wear a surplice, stole
and cope. When he holds the monstrance or ciborium he
has a white humeral veil. At blessings before Mass he has
the amice, alb, girdle and stole. vVhen he wears the girdle he
crosses the stole before the breast. With a surplice it hangs
straight down from the neck.
Other persons besides the celebrant wear the cope. The
assistant priest at Mass (when there is one, see p. 144) does
so. At Mass by a simple priest no one else may wear a cope.
At the Divine office (vespers and lauds) the cantors may wear
copes of the colour of the office. In the procession of the Blessed
Sacrament at Corpus Christi the clergy may wear copes.
When preaching the preacher, if a secular priest, wears a
surplice. He may wear a stole of the colour of the day, if this
is the custom. Regulars who have a habit wear no surplice as
a rule. In administering other Sacraments and when giving
blessings the priest wears a surplice and stole.
The DEACON and SUBDEACON wear the dalmatic and tunicle at High Mass, at the Asperges,3 at Exposition and Benediction of the Blessed Sacrament; not in the Divine office.
The usual dress of a BISHOP is a cloth cassock, violet in
colour, with a train, fixed up at the back so that it does not
trail on the ground. The train is let down at functions. The
cassock is edged and has buttons of a lighter colour, now
almost red. The bishop wears a violet silk belt. Over the
cassock he wears a white linen rochet (p. 10, n. I). Over this
a bishop in his own diocese wears the mozzetta. Auxiliaries
and all bishops where they have no jurisdicti~n wear the
mantellettum (p. 10) instead.' Bishops have a pectoral cross,
1 A morse of ornamented metal, with enamel or jewels, is called
"formale" or "pectorale." This may be worn only by bishops (S.C.R.,
IS September 1753, No. 2425, ad IX). Others wear a cope with a band of
stuff to join it in front (Cael'. Ep., Lib. I, cap. vii, n. I : "sine tamen formalio ad pectus ").
, When the blessing contains an exorcism, the colour is purple, otherwise it is generally that of the day.
o \Vith the exception noted, p. I I.
.
.
.
.
.
4 The mozzetta over the rochet is always understood to slgmfy JUrisdiction. In the presence of superiors bishops wear the mantellettum, and
over this the mozzetta; so at Rome always.
Ube 'Ulestments of tbe moman mite
13
which should h~n~ from the neck by a green silk cord. But
often a go19 chal~ IS used. They have a purple skull cap I and
a purple bIretta. - On certain days of penance the cassock,
mozzetta and mantellettum should be of black cloth the
c~s~ock edg~d wit~ vio!et. These days are all fast dayd and
vIgIls, even If the tast IS not o b s e r v e d . 3 The exceptions are
the eve of Pentecost and the Whitsun ember days, which fall
in Paschal time. Vigils which occur in the octaves of certain
great feasts are also excepted.'
At functions, instead of the mozzetta, the bishop may wear
the" cappa magna." This is a great cloak with a long train,
of violet cloth. I t has a cape and hood, which in winter is of
ermine, in summer of almost red silk. When the bishop wears
the cappa magna he needs a train bearer. Regular bishops
have the cappa, and its fur, of the colour of their order (if it
has a habit).
Pius IX instituted a kind of undress for prelates, called
after him "habitus pianus." It consists of a black cloth
cassock with no train, reddish facings, a violet belt and
ferraiolo, violet stock and stockings. This is now used constantly at non-liturgical occasions.
CARDIN ALS have the same dress as bishops, but always
bright red instead of violet, and violet instead of black for
mourning. Round their hat bishops have a green; cord, archbishops green and gold, cardinals red and gold.
For Low Mass a bishop wears the same vestments as a
priest, over the r o c h e t . 6 The only difference is that he wears
the pectoral cross over the alb, under the stole. He wears the
stole not crossed, but hanging straight down. 7 He does not
put on the maniple till after the prayer" Indulgentiam," except at Requiem Masses (p. 73)·
At High Mass the bishop wears special stockings and
shoes" of the colour of the Mass. Over the rochet he wears
the amice, alb, girdle, pectoral cross, stole, tunicle, dalmatic,
chasuble, gloves, mitre. On certain occasions a Metropolitan
will wear the pallium over the chasuble. The manner of putting these on will be described (pp. 168- 1 7 0 ).
The tunicle and dalmatic worn by a bishop are made of
very thin silk. They are of the colour of the Mass.
Conceded by Pius IX, 17 June 1867.
, Conceded by Leo XIII, 3 February 1888.
• Also at funerals, Requiem Masses, during all Advent, from Septuagesima to Easter.
4 They wear purple from Christmas to the Epiphany Octave, all Paschal
time, and at Canonical visitations, wha.tev~r the day may be. Indeed,
the use of black by bishops is almost obsolete.
, Green, not violet, is the bishop's heraldic colour.
• Rit. serv., i, 2.
7 The reilson of this is, apparently, the pectoral cross, lest the stole
conceal it.
, These look more like gaiters and slippers. In Latin they are" caligae
et sandalia," in English generally I' buskins and sandals."
I
14
a;eneral ~rinciples concerning <I:eremonies
There are three kinds of ~ITRE (mitra). The" precious
mitre" (mitra pretiosa) is generally of cloth of silver with
embroidery and ornaments of gold and precious stones.
Since this is supposed to be heavy and burdensome if worn
all the time, its place is taken during parts of the services
(pp. 166-2Ig) hy the" gold mitre" (mitra aurifrigiata) made
of cloth of gold with no additional ornament. The" simple
mitre" (mitra simplex) is of plain white linen, without ornament. This is worn at funerals and such occasions. The
bishop also has a RING (annulus); in his own diocese the
Ordinary carries a CROZIER (baculus pastoralis). He has a
train to the cappa magna, which is borne by a train-bearer
(caudatarius). While he is vesting and during parts of the
Mass a silk VEIL (gremiale) of the colour of the day is laid
over his knees while he sits.
On other occasions a bishop wears amice, alb, girdle, stole,
cope and mitre.
Certain other prelates, abbots, and protonotaries may on
occasions share some of the marks of a bishop's rank
(see pp. 33-36).
Besides the vestments, the following cloths are used. The
CORPORAL (corporale) is a square piece of linen spread on
the altar during Mass. The chalice and paten stand on the
corporal. When it is not used the corporal lies in the BURSE
(bursa), a pocket of silk, of the same colour as the vestments,
strengthened with cardboard. The PURIFICATOR (purificatorium) is a linen cloth folded in three lengthwise, used as a
handkerchief by the celebrant during Mass. The PALL (palla)
is a small square of linen, sometimes strengthened by a card,
used to cover the chalice at Mass.
The TOWEL (manutergium) is also a small linen cloth, not
unlike a purificator, used to dry the hands after the washing
at Mass.
The colours of the silk vestments (that is, of the chasuble,
stole, maniple, dalmatic, tunicle, humeral veil, cope, bishop's
gremial, shoes and stockings) vary according to the feast or
occasion on which they are used.
The colours of the Roman rite are white, red, green, purple,
black, rosy colour.
WHITE (albus) is used for all feasts of our Lord, except
the feast of the Precious Blood, for Trinity Sunday, for all
feasts of the Blessed Virgin Mary and of all Saints who were
not martyrs.
RED (ruber) is used on Whitsunday and during its octave,
for the feast of the Precious Blood (now I July), the two
feasts of Holy Rood (3 May and 14 September), and for martyrs. It is used on Holy Innocents' Day (28 December) if it
fall on a Sunday, and on its octave day always.
GREEN (viridis) is the neutral colour. It is used on Sundays
Ube tl'estments of tbe '/Roman lRtte
15
and ferias from the end of the Epiphany octave to Septuagesima, and on Sundays and ferias in the Season after
Pentecost.
PURP LE (violaceus) is the colour of penance. It is used on
Sundays and ferias of Advent and Lent, except the third
Sunday of Advent and the fourth of Lent, except also the last
days of Holy Week, which have a special sequence of colour,
to be noted below (pp. 289-342). Purple is also used on vigils,
when the office is of the vigil, on ember days, except those in
Whitsun week, on the feast of the holy Innocents, if it does
not fall on a Sunday, for most blessings and many votive
Masses. On Whitsun eve the lessons and collects before the
Mass with the litany are said in purple vestments, the Mass
itself in red.
BLACK (niger) is used on Good Friday, for Masses for the
dead and at funerals.
Rosy COLOUR (color rosaceus) is used on two days of the
year only, the third Sunday of Advent (called Gaudete Sunday)
and the fourth of Lent (Laetare Sunday). If the church does
not possess vestments of this colour purple may be used in
its stead.!
Cloth of gold may always take the place of white, red or
green, not of purple or black.
When vespers are so divided that the second half, from the
chapter, is of the following feast, then the frontal and copes
are of the colour of the second half throughout vespers.
The colour for processions and Benediction of the Blessed
Sacrament is white. But if Benediction follows immediately
after Mass or vespers, the colour of the day may be kept.
Only, in any case, the humeral veil must be white. The vestments worn by the celebrant and ministers at Mass must be
blessed by a bishop or by a priest to whom this faculty has
been given. It is not strictly necessary to bless the cope.
The burse, chalice veil, humeral veil and surplices are not
blessed.
! In the English Ordo recitandi officii divini sacrique peragendi the
colour of the day is noted in the margin by a capital letter, the initial of
its Latin name. Thus A = white, R = red, V = green, U = purple (this
distinction is convenient), N = black. Rosy colour is noted by a rubric;
but the two days are marked U. \Vhen there are two letters the first is
for Mass, the second for Vespers.
CHAPTER III
LITURGICAL VESSELS, INSTRU-,
MENTS AND BOOKS
§ 1. VESSELS
HE chief vessels used in the Liturgy are the CHALICE (calix) and PA TEN (patena), the forms ofwhich
are well known, The chalice, if it is not of gold,
must be a~ least gilt inside t,he cup; the paten, too,
T
must be gtlt on the upper side.
For Mass the chalice and paten are arranged thus. The
chalice is empty; over it the purificator is hung, then the
paten rests on the purificator holding the bread or breads to
be consecrated. Over these is placed the pall. The chalice
veil covers all to the foot of the chalice; on the veil the burse
is placed, closed, with a folded corporal in it.
The CIBORIUM 1 is a vessel like a chalice with a cover, at
least gilt inside. It is used to contain the consecrated particles
in the tabernacle. vVhen it contains the Blessed Sacrament it
must be covered with a veil of white silk. At the consecration, if used, it stands open on the corporal by the chalice.
In the tabernacle there is also generally a PYX (pyxis), a
small box of silver or other metal, gilt inside, which contains
the Host used for Benediction. This Host is usually held by
a little instrument, shaped like a new moon, called the L UN A
or LUNETTE (lunula). This, too, must be at least gilt. The
general principle is that the Sanctissimum may rest only on
gold or white linen. The MONSTRANCE (ostensorium) is a
vessel for exposing the Blessed Sacrament. It is so made
that the Host may be placed in it and can then be seen by the
people. Often the place where the Host rests is surrounded
by rays. The Sanctissimum may not touch glass.
There is also a small pyx or ciborium used when the Holy
Communion is taken to the sick. This, too, must be at least
gilt inside.
The chalice and paten are consecrated by a bishop. The
pyx, ciborium and luna are blessed by a bishop or priest
having the faculty. There is no law that the monstrance be
blessed.
Other vessels, not counted as sacred and not blessed are:
For Mass the CRUETS (ampullae, hamulae). These are two
little jugs to hold the wine and water. They should be of
glass; but other material is tolerated. Sometimes their purpose is marked on them; the one having the letter V (for
"vinum," wine), the other A (" aqua," water). Otherwise,
since they should be always washed out and kept perfectly
1
Kot to be confused with the great ciborium (canopy) over the altar.
16
~tturgtcal Wessels, 5nstruments an~ :JBoohs
17
clean, It does not matter which is used each time for the wine
?r water. The cruets often have stoppers or lids. With them
IS t.he. DISH (pelvicula) on which they stand when not in use.
ThIs IS not merely ~sed as a stand for the cruets; when the
celebrant washe~ hIs hands at Mass, the water is poured by
the server over hIs fingers into this dish. The water is thrown
awa~ aft~rwa.rds. \Vith the cruets and dish a TOWEL (manuterglUm) IS laid on the credence table. The celebrant dries the
hands with this after washing them .
. At Hi~h Mass a bishop uses a larger jug of water and a
dIsh of sIlver or other metal (gold or gilt for a cardinal). His
towel is generally larger too.
§ 2. INSTRUMENTS
IN several functions, while a bishop reads, a server holds a
small HAND-CANDLE in a portable candlestick near the book.
This is the" scotula" or "palmatorium." 1
For the sprinkling with holy water before Mass (the" Asperges" ceremony) and for blessing any object a portable
HOLY-W ATER STOUP (vas aquae benedictae) and SPRINKLER
(aspersorium) are used. The stoup is of metal, the aspersorium
has a brush at the end, or a hollow globe with holes in it.
The THURIBLE (thuribulum) is a vessel, round in shape,
hanging by three long chains from a disk. Held by this disk
it can be swung. It has a cover which hangs by a fourth
chain from a ring passing through the disk. By pulling up
this ring the thurible may be opened. Generally there is
another ring round all the chains to keep them together.
The INCENSE-BOAT (navicella, navicula, acerra) is a little
vessel, shaped like a boat, in which the incense is kept. It
has a SPOON (cochlear) with which the incense is put on the
burning charcoal in the thurible. In the sacristy are kept the
ACOLYTES' CANDLES in candlesticks. These are so made,
with a foot, that they can stand without being held, for instance on the credence table. There are also TORCHES
(funalia) held by the torch-bearers (caeroferarii) at Mass and
Benediction. In theory these should be long torches. It is
now usual to make them in the form of a separate case (practically a candlestick) into which a candle is placed. But the
idea of a torch is so far preserved that they have no foot, and
cannot stand alone. When not in use they are kept in a rack
in the sacristy.
The PROCESSIONAL CROSS is fixed to a long staff, also so
made that it cannot stand alone. In Catholic churches it now
always has a figure of our Lord crucified.
1 Italian" bugia," French" bougeoir." Pius X has allowed its use,
under certain conditions, also to protonotaries apostolic, and other prelates (Motu proprio, 21 February 1905. Cf. Ephemerides liturgicae, xix
(1905), pp. 131 seq.).
c
a;enerallPJrinciples concerning <!eremonies
, For procession~ of the Blessed Sacrament a portable
CANOPY (baldachlnum, umbraculum) is used (sometimes
carried over .a bi~hop). It has four or more poles.' For
short processIOns In the church, as when the Sanctissimum
is carried. from one altar to another, a smaller canopy with
one rod, Itke an umbrella (umbella), is used. For the Blessed
Sacrament either must be white or cloth of g o l d . 2
The SANCTUS BELL (campanula, squilla) is a small hand
bell (not a gong) rung during Mass at the moments appointed in the rubrics of the missal. It may be placed on
the credence table before Mass and taken away afterwards.
Generally, in England, it remains always on the lowest altar
step, on the Epistle side at the corner. A STAND or cushion;l
is needed, on which to rest the missal at Mass.
For the kiss of peace, instead of the more usual way of
giving it (p. 27), sometimes a little disk is used. This is
often called the PAX-BREDE (pax, instrumentum pacis, tabella
pacis). It is generally a disk of silver, or gilt, with a handle
behind to hold it. On the face it has some such symbol as the
cross, the Agnus Dei, a Pelican in her piety. If this pax-brede
is used it should have a cloth of linen 4 to wipe it each time
after it has been kissed.
Near the tabernacle where the Sanctissimum is reserved a
little vessel should be kept, generally of glass, with water.'
The priest uses this to purify the fingers when he gives Holy
Communion not at Mass; or sometimes when he cannot make
the ablutions at Mass in the usual way, because he will say
Mass again the same day. It has a small purificator by it.
§ 3. BOOKS
THERE are six liturgical books of the Roman rite.
The MI SSAL (Missale romanum) contains all that is needed
for Mass, and for certain other functions which take place immediately before Mass, such as the blessings at Candlemas,
on Ash Wednesday, Palm Sunday, the morning services on
the last three days of holy week, certain blessings (of holy
water, etc.). It also has the preparation and thanksgiving of
the celebrant before and after Mass.
1 The Caer. Ep., Lib. I, cap. xiv, n. I, says it has six or eight poles,
borne by " noble laymen."
2 Caer. Ep., loco cit., n. 1-43 The Caer. 1'-[>., Lib. I, cap. xii, § '5, says it is a cushion of silk, of the
liturgical colour, or a small silver or wooden stand (l~gile). A stand i~
far more convenient, and also looks better than a cushIOn.
• A cloth of the colour of the day should be used to hold it (Martinucci,
1, i, p. 102, no. 3) as well as the linen cloth to wipe it. The former is often
omitted (Le Vavasseur, i, p. 36).
5 This water and all water used for ablutions, must be put in the
sacrarium, a ch'annelleading to clean earth, generally behind the altar.
jLiturgical Wessels, 3-ltstruments alt~ 1600ks 19
The BREVIARY (Breviarium romanum) contains all the
Divine office for the year.
The RITUAL (Rituale romanum) has the administration of
other Sacraments, including distribution of Holy Communion
out of Mass, many blessings, prayers for processions and
such liturgical functions, as far as they are used by a priest.
T.here is less uniformity in the Ritual than in any other liturgIcal book. Many provinces and dioceses still have their own
Ritual book, based on the Roman one. Throughout England
the official Ritual, approved by the English hierarchy, is the
ORDO ADMINISTRANDI (see pp. 39 2-393).1
The PONTIFICAL (Pontificale romanum) is the book for
bishops. It contains the Sacraments and other functions performed only by a bishop, such as Confirmation and Ordination, the Consecration of a church, and so on.
The MARTYROLOGY is a Calendar, giving the names and
a short statement about martyrs and all Saints, each on his
day. It is read where the Divine Office is said in choir during
Prime.
Lastly the CEREMONIAL (Caerimoniale episcoporum) is a
directory of ceremonies for bishops and others who take part
in public services. 2
There are other books consisting of parts of these printed
separately for convenience. There is no reason why any
special service should not be printed in a separate book, so
long as it conforms to the text in the book from which it is
taken.
From the missal the BOOK OF LESSONS is taken. This
contains the epistles and gospels for the year, to be used by
the deacon and subdeacon at High Mass. There may be two
such books, one of epistles and one of gospels. If the church
does not possess this book, a missal may always be used in
its stead. The GRADUAL (Graduale romanum) contains the
parts of the missal needed by the choir, with music. The
Masses for the dead are often printed in a separate book.
There are many excerpts from the Breviary. The DAY
HOURS (Horae diurnae) contain all the office except matins.
For use in the choir various extracts are made, with the
music, such as the VESPERAL (Vesperale romanum) and
DIRECTORIVM CHORI. A HOLY WEEK BOOK (Officium hebdomadae maioris) contains what is needed for the services of
Holy Week, taken from the missal and breviary.
In England we have a book, RITVS SERVANDVS, approved
1 Ordo administrandi sacramenta et alia quaedam officia peragendi e~
rituali romano extractus nonnullis adiectis ex antiquo rituali anglicano
(London, Burns and Oates, new edition, 1915).
2 This book (Caer. Ep.), although intended in the first place for bishops,
contains very full directions for all people at most functions; so that, in
spite of its title and inconvenient arrangement, it is really a book of
ceremonies in general.
20
General lPrinciples concerning <!eremonies
by the hie~a~chy, which contains directions and the prayers
f?r B~nedlctI~n of the Blessed Sacrament and other nonl~turglcal serVlces. l The MEMORlALE RlTVVM describes functIons for five days, as performed in small churches (see pp. 261264).
At Mass a missal is needed. It stands on a desk or cushion
on the altar.
•
At High Mass there must be a Book of lessons or another
missal, at the credence table.
'
The Caer. Ep.2 says that, at Pontifical functions and
(by implication) at other solemn functions too,3 all the' liturgical books used (the missal, book of lessons, vesperal, canon
episcopalis, etc.) are covered with silk of the liturgical
colour. But in many places this custom is now obsolete. It
is not very convenient, and is not necessarily an additional
decoration. Most of our liturgical books are extremely badly
bound. But if a book has a really fine binding of tooled
leather, that binding will be a more handsome ornament at
the function than the cheap silk of bad colour, with gold lace,
put over books at Rome. Indeed the Roman custom of covering up everything on feasts is not an improvement, artistically, when the material underneath is fine.
The AL TAR-CARD S contain certain prayers from the missal,
printed separately for the convenience of the celebrant. There
are three altar-cards. The largest, containing the words of
consecration and other prayers, stands in the middle of the
altar, leaning against the cross or tabernacle during Mass.
The altar-card which contains the prayer at the blessing of
water (" Deus qui humanae substantiae") and the Lavabo
psalm stands at the epistle end; the third, containing the last
gospel, at the gospel end. 4 The altar-cards are used only at
Mass. They should be put in their places on the altar, as part
of the preparation for Mass and taken away afterwards. Instead of altar-cards a bishop has a book, the CANON EPlSCOs
PALlS, which is opened and placed in the middle of the altar.
A card with the prayers ordered by Pope Leo XIII to be
said after Low Mass is generally placed against the lowest
altar step on the epistle side.
1 Ritus servandus in solemni expositione et benedicfione sancfissimi
sacramenti adiecfis hynmis et litaniis et orationibus quae in ipsa expositione
et in aliis quibusdam sacris ritibus adhiberi solent(Burns and Oates, new
edition, 1915), see p. 240.
2 Lib. I, cap. xii, § IS.
3 Lib. I, cap. xii, § 22.
4 This card should not be on the altar when there is a special last
gospel.
5 The Canon episcopalis is a book containing the common of the Mass
from the offertory to the end and other prayers and forms used by
bishops. At pontifical High Mass it stands on the altar instead of altarcards. See p. 164.
CHAPTER IV
COMMON CEREMONIAL ACTIONS
HERE are many actions, such as bowing, genuflecting, and so on, which occur constantly during
all services. In order not to have to explain these
each time, it will be convenient to say here, once for
T
all, how they should be done.
On changing from sitting to kneeling first stand, then
kneel. Never slide directly on to the knees.
To make a GENUFLECTION, first stand upright facing the
object or person to whom it is to be made. Unless something
is held, the hands are joined before the breast. Then, without
bending the body, touch the ground with the right knee at
exactly the place where the right foot was. Rise again at once.
A PROSTRATION is made by first genuflecting as above;
then, before rising, touch the ground with the left knee where
the left foot stood. Now, kneeling on both knees, bow the
head and shoulders slightly. 2
Everyone who passes the altar where the Sanctissimum is
reserved, without forming part of a procession, genuflects to
the Sanctissimum as he passes. Where it is reserved on the
High Altar, on entering the church genuflect before it, either
as soon as you enter or before going to your place. Genuflect
again before going out. In ceremonial entrances everyone
except the celebrant genuflects to the altar on entering and
before leaving. But the celebrant genuflects only when the
1
Sanctissimum is reserved at the altar; otherwise he bows.
If the Blessed Sacrament is exposed, that is, during the
rite of Exposition and in Mass from the Consecration to the
Communion, on entering or leaving the church make a prostration. During ceremonies everyone makes this prostration
at entering and on leaving the church; during the service
they only genuflect. vVhen the Sanctissimum is reserved at
the so-called altar of repose on Maundy Thursday and Good
Friday morning it is treated as if it were exposed.
A genuflection is made to a relic of the true cross, if it is
exposed, also to the cross exposed on Good Friday. It is also
made to a bishop in his own diocese, a metropolitan in his
province, a Papal Legate in the place of his legacy, an abbot
in his own church, a cardinal out of Rome, when they are
present in vestments or in choir dress. But the genuflection is
not made to a bishop in the presence of his superior. Prelates,
canons in their official dress, the celebrant at Mass or other
service, do not genuflect to anyone. Instead they bow low.
1 This rule applies also to canons in their own cathedral or collegiate
church and prelates.
2 Prostration in this sense must not be confused with the" prostratio .,
(lying prostrate) on Good Friday (p. 303) and Holy Saturday (p. 33 1 ).
U
22
General lPrinciples concerning <Ieremonies
If the head is covered it is always uncovered before genuflecting.
If one is about to kneel immediately at the same place the
right rule is that one does not first genuflect nor make a
prostration. But if one is to kneel on a step, then the genuflection is first made on the ground. Rising from this one
then kneels on the step.
At the beginning and end of Mass the genuflection is made
on the ground (this is called" in plano "). During Mass it is
made on the lowest step of the altar.
The cross-bearer, while holding the processional cross,
never genuflects. 1 When the others do so, he stands. When
an archbishop gives his blessing, then only does his crossbearer kneel before him, holding the archiepiscopal cross
turned towards him (p. 180). The question occurs, when the
acolytes stand on either side of the cross-bearer, when others
genuflect and he bows, which should they do? Either practice
may be seen in various churches; but the overwhelming
weight of authority is against their genuflecting. They should
bow with the cross-bearer. 2 This also looks much more
dignified.
The rubrics prescribe several kinds of INCLINATIONS
(bows). Thus sometimes they say that the person is profzmde
inclinatus, sometimes that he is aliquantulum inclinatus,
sometimes merely inclinatus; or they say caput inclinat.
Generally three bows are distinguished. A LOW BOW (profunda
inclinatio) is made by bending the head and body so that the
hands might touch the knees if they hung down; though, as
a matter of fact, they are kept joined before the breast. The
MEDIUM BOW (media inclinatio) is made by bending the head
and shoulders less low than before. The SIMPLE BOW is made
by bending the head only.
The general rules for bowing are these:
In bowing always keep the hands joined before the breast,
unless they hold something. The celebrant bows low to the
cross at the beginning and end of services. When one does
not genuflect to a prelate, then he receives a low bow. The
deacon or M.e. bows low to the celebrant before and after incensing him. The medium bow is usually made to persons of
1 The only exception is in the j}fem. Rit. for Candlemas, where the
cross.bearer is told to genuflect before the procession starts (Tit. I,
cap. ii, § 3, no. 5). But this is probably a slip. Martinucci (I, ii, p. 340,
no. 60) and Le Vavasseur (ii, p. 192, § 23) both correct it. On Holy
Saturday the lWemoriale expressly tells the cross-bearer not to genuflect
at "Lumen Christi," though everyone else does (Tit. VI, cap. ii, § I,
no. 16).
2 Merati, whose authority is all but final, says the acolytes do not
genuflect (Pars IV, tit. ix, § 41; vol. i, p. 291); so do Martinucci-Menghini
(I, ii, p. 275, § 63); De Herdt (iii, p. 420). Only Le Vavasseur. (i, p. 685,
§ 330; ii, p. ISS, § 522) makes the acolytes genuflect at the side of the
cross-bearer.
<!ommon <!eremoniaI Bctions
23
higher rank than one's own. The head alone is bowed to
greet persons of equal or less dignity. It occurs also when
certain words are said; for instance, at the holy Name, when
the three Divine Persons are named Pater et Filius et Spiritus
sanctus, at the name of the blessed Virgin Mary, of the saint
of the feast,' at the name of the Pope, of the diocesan Ordinary,
when a prayer for him is said aloud. It is also made during
the Gloria in excelsis, and the creed at the verses so indicated
in the missal. The person who says the word Oremus bows
the head while saying it. When one bows at the name of
God (including the holy Name) or at Oremus one should turn
to the altar c r o s s . 1 In other cases of a bow at a word recited or sung, it is done straight in front of one, without
turning. People who are already bowing during any part of a
service make no further motion on these occasions. Nor does
anyone bow while he is making the sign of the cross. Everyone bows, before and after being incensed, to the person who
incenses him; and he bows, before and after, to the person incensed (see p. 27).
While standing or kneeling, when the hands are unoccupied, they should be joined before the breast; that is,
they are extended and joined palm to palm, the fingers pointing upward. When sitting they should be extended one on
each knee, over the vestments. In genuflecting at the altar
the celebrant alone lays the hands on it while doing so. The
ministers and all others keep the hands joined. \Vhen something is held in one hand the other should be extended on the
breast. But the celebrant at the altar lays the other hand on
it. In bowing the head is always first uncovered. When one
takes off the biretta it is held in the right hand by the raised
edge on its right side. When standing hold the biretta against
the breast in the right and let the other hand hang by the
side. When sitting rest the biretta on the right knee, while
the left hand rests extended on the left knee. If several names
or texts, at each of which a bow should be made, follow one
another immediately it is more seemly to bow once and to
remain bowing till all have been said. It is better never to
bow to the choir when they are kneeling. Those who wear a
skull-cap 3 in choir take it off whenever they genuflect or bow
to the altar, when they receive the sprinkling of holy water,
while they say the Conjiteor, Misereatur, Kyrie eieison, Gloria
in excelsis, creed, Sanetus, Agnus Dei at Mass, while the
gospel is sung, while they are incensed, at the Elevation,
1 Not the saint in whose honour a votive Mass or office is said
(Martinucci-Menghini, I, i, p. 12, no. 10).
2 But only when standing.
When kneeling or sitting always bow
straight in front. The choir uncover only, not bowing, to answer a bow.
3 Cardinals wear a
red skull-cap (pileolus, Italian "zucchetto "),
bishops and some abbots a violet one. Some other prelates (and priests
for reasons of health) have leave to wear a black skull-cap.
24
(!;eneral ~rinciples concerning <!eremonies
Y'hi~e they give and ;eceive the Pax, while Holy Communion
1S g1ven, at the blessmg. Also whenever the Sanctissimum is
exposed, during the gospel at matins, at the confession at
prime and compline. Noone wears the skull-cap when he
mtones the psalms in the middle of the choir, sinO"s the
Invitatorium, lessons, martyrology, nor while he assists in a
cope.'
In the Roman rite the SIGN OF THE CROSS is made thus:
Place the left hand extended on the breast. Hold the right
hand extended also. At the words Patns raise it and touch
the forehead; at Filii touch the breast at a sufficient distance
down; at Spiritus saneti touch the left shoulder; at Amen
touch the right shoulder. Then again join the hands, if they are
to be joined. When the sign is made without spoken words
the same order is kept.
The ceremonial KI s s (osculum), which occurs frequently,
should be made by merely touching the object with the closed
lips. The rule is that every time anyone hands anything to
the celebrant one kisses first the object, then the celebrant's
hand. On taking things from the celebrant, first his hand,
then the thing is kissed. But blessed candles and palms
are kissed first when they are taken. When the Sanctissimum is exposed, only the kiss at the epistle, gospel, and for
the chalice and paten remain. The thurible is then not kissed,
nor the incense spoon. If the Ordinary assists at his throne
the thurible is not kissed when handed to the celebrant, nor
the incense spoon, nor the celebrant's hand at the epistle and
gospel. At Masses for the dead and at funerals nothing is
ever kissed.
To handle a THURIBLE neatly is a thing that requires some
knowledge. This knowledge is acquired most easily by seeing
the actions done by someone who already knows. It is one of
the things, not really difficult or complicated, that require
many words to explain.
Except when the Sanctissimum is exposed, incense is always
blessed by the celebrant before it is u s e d . 2 When the Sanctissimum is exposed and will alone be incensed, incense is put in
the thurible by the celebrant without blessing.
'\Then the thurifer merely holds the thurible, while waiting
for it to be used, he does so by the chains, just under the disk
at top; if it contains no incense, he holds it in the left hand,
otherwise in the right. The lid may then be raised slightly to
allow more ventilation to the burning charcoal. To raise the
lid the ring at the end of the middle chain joined to it should
be pulled up.
In holding the thurible the thumb may be passed through
, Martinucci-Menghini, I, i, pp. 11-12.
Except also the cases when it is blessed by a higher dignitary present, as will be noted in place.
2
lIommon lIeremoniaI :actions
25
the ring of the disk, the middle finger through the movable
ring, or the thumb through this and the little finger through
the disk ring. With the thumb the ring may be drawn up
easily, so as to open the thurible below. Holding the thurible
in this way the thurifer swings it gently, to keep the charcoal
alight. The other hand, holding the boat,' should be laid on
the breast. But when he is kneeling the chains are so long
that, if he held the thurible this way, it would be on the
ground. So, when kneeling, he holds the chains under the
disk in one hand (right, if the thurible contains incense, otherwise left), takes the chains about half way down in the other
and so swings the thurible.
When the thurifer brings the incense to be blessed he first
hands the boat to the deacon or M.e. Then he takes the
chains under the disk in the left. With the right hand he
pulls the ring up, to open the thurible sufficiently, so that the
celebrant may conveniently put in the incense. He takes the
chains about half way down in the right, and so holds up
the thurible in front of the celebrant at a convenient height.
He should not stand too near the celebrant. The celebrant
needs a certain amount of room to put out his hand and put
in the incense.
Meanwhile the deacon (or, if there is no deacon, the M.e.)
opens the incense-boat, takes the spoon and hands it to the
celebrant, with the usual kiss of the spoon and the celebrant's
hand. At the same time he savs Iube domne benedicere. The
celebrant takes the spoon; with it he takes a little incense
from the boat and puts it on the live charcoal in the thurible.
He repeats this a second and third time. Meanwhile the
deacon or M.e. holds the boat open, so that he can do so
conveniently. While putting on the incense the celebrant says
Ab illo benedicaris in cuius honore cremaberis. Only on one
occasion, at the offertory in Mass, is there another formula.
PCI' intercessionem beati ilfichaelis archangeli, etc., as in the
missal. Then he hands the spoon back to the deacon or
M. e., who receives it with the usual kisses. The celebrant2
makes the sign of the cross over the thurible, saying nothing.
While he does so he lays the left hand either on the altar (if
3
he is by it) or his b r e a s t .
1 In some churches it is usual to employ another server as "boatbearer." Thcre is no provision for such a scrver in any official book;
nor do the authors of books on ceremonies say anything about him. If
hc is employed the boat-bearer will stand or kneel at the thurifer's left,
and will always hand him thc boat before he approaches the celebrant.
, There is a contradiction here in the rubrics. The Rit. eel., iv, 4, says
plainly that the celebrant is to say the words, hand back the spoon, then
make the sign of the cross. So does the CaeI'. Ep., Lib. I, cap. xxiii,
n. 1-2. But the Ordo .'llissae marks the cross in the middle of the word
" bene + dicaris." The S. R. C. has declared that the Rit. eel. and CaeI'.
Ep. are to be followed (IS Dec. 1779J no. 25 15, ad X).
3 Authors disagree whether, when the celebrant stands at the altar,
26
<BenerallPrinciples concerning <Ieremonies
On occa.si~ns whe.n the incense is not blessed, namely, when
the Sanctlsslmurn IS exposed, neither the deacon nor tb,~
celebrant say anything; nor does the celebrant make the sig;l
of the cross.
The thurifer waits till the incense is put in and the sign of
the cross made (if it is to be made). Then he lowers the
thuribl~. He shuts d~wn the cover; if there is a ring round
the chams he puts thls down over the cover to hold it firm.
Then he hands the thurible to the deacon or M.e. To do this
he holds the upper part of the chains under the disk in his left
and the chains, about half way down, in the right. The deacon
takes it in the same way and hands it to the celebrant, who
proceeds to incense the altar, or whatever is to be incensed.
The particular directions for incensing the altar, persons or
things will be given at their place in the ceremonies. Here
we note only the manner of incensing any person or thing, in
general.
To INCENSE anything or anyone take the top of the chains
of the thurible in the left hand and place it against the breast.
Take the chains about four inches above the shut cover in the
right. It is important not to hold the chains far from the
cover, or the thurible will swing out too far and will perhaps
get entangled in the chains. The most convenient way of
holding the chains in the right hand is to pass them all together between the first and second fingers. The second, third,
and fourth fingers, lying together, are then under the chains.
By moving the hand upwards the thurible is cast outwards
towards the thing incensed.
The rubrics distinguish two kinds of incensing, with a
SIMPLE swing (ductus simplex) and a DOUBLE swing (ductus
duplex). The ductus simplex is made in this way. Lift the
right hand to the level of the breast only, at the same time
swing the thurible out towards the thing to be incensed and
let it fall at once to about the knee. As it falls it should make
an audible click against the chains.
There are two ways of making the uuctus duplex. One is
to lift the thurible to the level of the face. It will here click
against the chains. That is one motion. Then swing it out and
let it fall, so that it makes another click against the chains.
There are then two motions and two clicks.
The other way is simply to repeat the ductus simplex twice,
swinging out, letting the thurible fall back with a click, then
swinging out again and lowering it.
but sideways, to bless incense, he should lay his left hand on the altar or
on his own breast. Rit. eel., iii, 5, says that when he is at the altar (cum
est ad altare) and blesses anything, he is to lay t~e left hand on t.h~ alt~r.
But does" ad altare" mean facing the altar? Sll1ce the authonttes dISagree, in practice either way may be adopted. See Merati, Pars II, tit. iv,
§ 21 (tom. i, p. 120); Martinucci-Menghini, I, i, p. 73,. no. 2; Van der
Stappen, iii, p. 424; Le Vavasseur, i, p. 423; de Herdt, 1, p. 422.
<tommon <teremontal :acttons
27
In all incensing the person who incenses should bow to the
person (or object) incensed before and after. The person incensed bows each time in return, but stands upright with
folded hands, facing the incenser, while he is incensed.
The thurible is handed back to the deacon or other person
who is to receive it. He, as usual, kisses first the hand, then
the disk of the thurible when it is handed back by the celebrant; otherwise there is no kiss.
The KISS OF PEACE at Mass is given in this way. The two
persons stand facing each other with hands joined. The one
who is to receive the kiss bows. Then the one who gives it
lays his hands on the shoulders of the other; the receiver puts
his arms under those of him who gives it. Both bow the head
over the left shoulder of the other. The one who gives the
kiss says Pax tecum. The other answers Et cum spiritu tuo.
Then they stand again with folded hands facing each other,
and both bow.
CHAPTER V
THE CHOIR AND ASSISTANTS
AT CEREMONIES
§ 1. THE LITURGICAL CHOIR
E must note first that the "choir" during a service does not necessarily mean those who sing.
It was so originally. In theory, no doubt, it
should be so still, namely, that the singers have
W
their places right and left of the altar and sing
there. But there are often practical difficulties against this.
In singing part-music especially it is often difficult to produce
a good artistic effect when the singers are arranged in two
rows facing each other, perhaps at some distance, across the
church. Often, therefore, the actual singers are placed elsewhere, in a space together at the side behind a grating, behind
the altar, or in a gallery at the other end of the church. In
such cases no notice is taken of them during the ceremonies.
There remains, however, the possibility that a liturgical
" choir" may assist at the service; even if they sing only
part, or none, of the chants.
Thus canons in cathedral and collegiate churches, regulars
in the churches of their order, clergy of any kind, may assist
in the seats or stalls on either side, before the altar. These
then form the choir from the point of view of ceremonies.
They are dressed in cassock and surplice with biretta.
Dignitaries may wear a cape or mantellettum (p. IO). Regulars generally wear the habit of their order. 1
On entering the choir its members may come in procession
(with or without a processional cross), the celebrant wearing
full v e s t m e n t s . 2 In this case the younger or inferior members
walk in front of the elder or superior ones. But when they
enter, not in solemn procession, that is, without either a cross
or celebrant vested, the more dignified walk before the others.
They walk two and two, at equal distances from each other,
with head covered till they come into the church. At the door
of the sacristy they uncover and take holy water, the one
nearer the stoup giving it to his companion by dipping his
own fingers and holding them towards the other, who touches
them. Both then make the sign of the cross.
Before the altar each pair genuflects in turn, taking care to
do so exactly together. So they go to their places.
In their places they either stand or kneel or sit, as will be
said in the case of each function. The general rule is that
when they sit they cover the head, except when the Blessed
Namely if their order has a recognized habit.
To wear vestments (chasuble, cope, dalmatic or tunicle) is what
liturgical books mean by being" paratus.'
28
1
2
'ttbe <!boir an~ assistants at <!eremonies
29
Sacrament is exposed. They never stand or kneel with covered
head. Before standing they take off the biretta; they put it
on again after they have sat down. Those who wear a skullcap wear this while standing. They take it off on the occasions noted at pp. 23- 24.
While members of the choir assist at a service at the High
Altar they should take no notice of anything that happens in
any other part of the church, for instance, Low Mass said at a
side altar.
If anyone has to leave the choir or come to it alone, he
must take care not to do so while any text is being said or
sung, at which the others have to perform a ceremonial act,
such as bowing. Thus, no one should leave the choir or enter
while the verse Gloria Patri at the end of a psalm is sung,
nor while they are sprinkled with holy water, nor while they
say the Conjiteor, Kyrie, Gloria in excelsis, creed, Sanetus,
Agnus Dei at Mass, nor while the collects, gospel, post-communion are sung, nor while his side of the choir receives the
Pax or is being incensed, nor during any short verse at which
they bow or genuflect. 1
When anyone has to leave the choir alone he uncovers and
rises; holding his biretta in the right hand he goes to the
middle, genuflects to the cross, bows first to the celebrant, if
he is sitting at the sedilia, then to each side of the choir, beginning with the side of greater dignity, and goes out. As a
general rule, the gospel side is considered that of greater
dignity. This side will then generally be incensed before the
other, will receive the kiss of peace first, and so on. The
exception is that, if a person of higher rank be present, the
side on which he sits is considered the one of greater dignity.
Such a person would be a prelate, the hebdomadarius, and
so on.
At many functions, such as, for instance, High Mass following terce, the choir will already be in their places when
the procession for Mass enters. In this case the clergy and
servers in the procession bow to the choir, first to the side of
greater dignity, after genuflecting to the altar on entering, as
will be noted (p. 106).
In standing and kneeling the members of the choir face
each other across the church. They do not turn to the altar,
except on the special occasions when they are told to do so.
We shall note in each case the particular rules for the choir
as to standing, kneeling, bowing, and so on. Here occur only
certain occasions in general when the choir always bow.
They are the Gloria Patriverse after the psalms (not the verse
1 If a person has to enter the choir alone it is usual to kneel first in
the middle, say a short prayer, then rise, genuflect, bow to the celebrant
if he is at the sedilia, bow to either side of the choir, beginning with the
side of greater dignity (as above) and go to his place.
3°
(SeneraI lPrtnciples concerning <!eremontes
Sicut.erat in principio) an~ whenever the holy Name occurs.
In thIs case they bow dunng the words Iesus Christus not
merely during the first of these. Also when the word Tri~itas,
or the names of the three Divine Persons in order occur
(Pater et Filius et Spiritus sanetus), at the name Maria (of the
ble~sed Virgin), at the r:aJTole of the Saint of the day (not at a
votIve office), of the relgnmg Pope, of the Ordinary. They
bow in return whenever anyone bows to them.
It is important that when there is any common action to
be performed by all, such as rising, kneeling, bowing, they
should do so uniformly together.
All text books of ceremonial insist on certain obvious
points of deportment in choir. Evident 1v th~ members of the
choir should know what they have to do beforehand, so as to
be ready to act at once when the time comes. Although their
part of the ceremony is comparatively slight, nevertheless
they have a part in it. They must know this part, as the
servers know theirs. They should kneel, stand and sit
straight, behaving always with such reverence as to give
edifying example to the people in church. They should not
spend the time in choir reading irrelevant books, even pious
ones. They should not, for instance, say their office during
Mass nor anticipate their own Matins during Vespers.
They should attend to the public service at which they
assist, making this their prayer. When they recite or sing
any text of the service they should mean what they say;
Orabo spiritu, orabo et mente: psallam spiritu, psallam et
mente (I Cor. xiv, IS), Otherwise their attendance would not
be really an act of religion at all, and they would deserve the
words: This people honours me with its l£ps,o but its heart is far
from me (Is. xxix, 13).
§
2.
MINISTERS AND SERVERS
IN the case of each service or function the exact number of
servers required will be stated. Here a note as to the number
generally needed in the average Catholic church in England
may be useful.
For Low Mass one server only attends. For High Mass,
solemn vespers, solemn Benediction, processions carried out
with some pomp, and the more solemn offices generally, besides the priest who celebrates, there are the sacred ministers,
that is deacon and subdeacon. 1 At vespers on the greater
feasts there may be four or six assistants in copes. For High
Mass, solemn vespers and such functions the servers required
1 In the great majority of cases in England the deacon and subdeacon,
as a matter of fact, are also ordained priests. At vespers the assistants,
who wear copes, need not be in holy orders (see p. 119).
1!be <!boir an~ Bssistants at <!eremonies
31
are: A Master of Ceremonies (M.C.), thurifer, two acolytes.
At High Mass two, four or six torch-bearers are needed,
though there may be two only, who are the acolytes (see
p. 9 8 ). At Benediction a thurifer, two, four or six torchbearers, and at least one other server (here called M. C., see
p. 24 1 ) attend. For processions a cross-bearer is needed, except in the cases where the subdeacon carries the cross. A
sung Mass (Missa cantata) can be celebrated with two servers
only; or there may be as many as at High Mass (p. 137).
Pontifical functions require many more assistants and servers. Generally there are two Masters of Ceremonies. An
Assistant Priest (A. P.) is required; in the case of the Ordinary
using his throne there are two assistant deacons there, besides the ministers of Mass. Three or four servers (called
chaplains) hold the hand-candle, book, mitre and (for the
Ordinary) crozier. If the bishop wears the cappa he has a
train-bearer. Six servers are needed to vest the bishop,
though this can be managed with a less number. Altogether
twenty persons attend the Ordinary, when he sings Mass
using the throne (p. 165). Not quite so many are required by
a bishop who uses the faldstool (p. 184).
At solemn processions (as for Corpus Christi) canopy bearers, clergy in vestments, the choir and clergy in surplices may
increase the number indefinitely.
As a general rule, except in the case of processions and
funerals (when an indefinite number of clergy, supposed to be
the choir, stand around the hearse holding lighted candles),
not more servers should attend than those reillly needed, who
have some office to perform. It does not add to the dignity
of a rite that a crowd of useless boys stand about the sanctuary doing nothing. Nor is it in accordance with the tradition of the Roman rite to add useless ornamental attend1
ance.
The servers needed for the ceremonies are sufficient to
make the procession coming in and going out. "Entia non
sunt multiplicanda sine necessitate."
A remark by Martinucci about the behaviour of servers in
church may be noted with advantage here: "They should
avoid too much precision or affectation, or such a bearing as
befits soldiers on parade rather than churchmen. They must
certainly do all gravely and regularly; but if they behave
with too punctilious a uniformity the sacred functions look
theatrical." "
Yet perhaps in England the danger is in the other direction, lest servers (generally young boys) behave carelessly
and irreverently. Considerable tact and good taste are
} It is remarkable how few people they use in Rome itself for functions,
never more than are strictly necessary. There seems a strong tendency
to keep down the number as much as possible.
2 Martinucci-Menghini, II, ii, pp. 550-551, § 21.
3
2
<l3eneral )Principles conceming <!eremonies
ll.eeded in the priest or M.e. who trains the boys, to find the
right mean between slovenliness and affectation.
§ 3· ECCLESIASTICAL RANK
CEREMONIES are sometimes modified according to the rank of
the person who performs them or assists at them. It is therefore important to understand such rank, as far as it affects
our subject.
Most cases are so obvious as to require no special notice.
The celebrant at Mass, vespers, compline, Benediction, and
all such functions must be ordained priest. The deacon and
s.ubdeacor: ~ust have received those orders. The one exceptIOn to thIS IS that a clerk, at least tonsured, may, in case of
necessity, perform part of the office of subdeacon at High
Mass and other functions. For this it is required that there
be a grave reason, and that he omit certain duties performed
only by a subdeacon (see p. 113). Noone may act as deacon
unless he has received that order.
The rubrics suppose that the servers and even the members
of the choir be clerks. The acolytes and thurifer should be
ordained acolyte, the others should be in minor orders, or at
least be tonsured. According to the Caerimoniale episcoporum, the Master of Ceremonies should be a priest, or at
least in holy orders. ' But this rule is rarely observed. It is
now recognized that laymen may serve at Mass or at any
function, and may form the choir.
Above the rank of the simple priest are CANONS in chapter.
This means, when they are present, in a body, in the church
of which they are canons; or at another church at which, for
some reason, the whole chapter assists. A canon may now
wear his robes and special insignia throughout the diocese to
which his chapter belongs, even when the chapter is not
present, but not elsewhere."
A PR ELATE (praelatus) is, in the first case, a bishop. But
not all bishops receive the same honours at every ceremony
they may attend. There is, for instance, considerable difference between a bishop where he has jurisdiction (as the
Ordinary in his own diocese), and an auxiliary or a foreign
bishop visiting a place.
The liturgical books frequently speak of GREATER PRELATES (maiores praelati, maiores praesules). Under this term
the following persons are understood: Cardinals 3 everywhere
out of Rome, and in their titular churches at Rome, Patriarchs
and Archbishops throughout their Patriarchate or Province,
1 Cae... Ep., Lib. I, cap. v, §§ I, 3.
" Cod., c. 409.
:; For priYileges of Cardinals see Cod., c. 239.
\!be <Iboir ant) :assistants at <Ieremonies
33
Ordinary bishops in their own diocese, Papal Legates 10 the
territory of their legacy.
Below these in rank come bishops who have no jurisdiction
in the place where the function occurs.
Below bishops are the so-called INFERIOR PRELATES (praelati inferiores). The first case of these is that of ABBOTS.'
A decree of the S. Congregation of Rites, in 1659, lays
down rules as to the use of pontifical vestments, and other
distinctions, by inferior p r e l a t e s . 2
Many of these rules are now abrogated by the later legislation of Pius X, in regard to prelates of the Roman court (see
below, p. 34); but the rules of 1659 still obtain in the case of
abbots. The chief are these.
Abbots may use pontifical ceremonies and vestments in the
churches of their order (where they have jurisdiction) only, and
only on greater feasts. These feasts are days of obligation,
the day of the local patron Saint, of the founder of their order,
of the title and dedication of the c h u r c h . 3 On these days they
may celebrate according to the rite of a bishop, with the following exceptions:
They may not have a seventh candle on the altar. They
may not have a fixed throne at the side. They must use a
chair, to be removed afterwards. Over this chair they may
have a canopy, not of cloth of gold or other precious material,
but of simpler stuff than the altar frontal. The chair may be
covered with silk of the colour of the day; it may be raised
two steps only above the floor of the sanctuary. They may
not be accompanied by the body of monks or canons, as a
bishop is, on coming to the church or on going away. At
High Mass they are assisted by the deacon and subdeacon of
the Mass, by two other deacons in dalmatics, by an assistant
priest in a cope. Six other monks or canons may attend,
two in copes, two in chasubles, two in tunicles; but these may
not sit in the choir stalls; they must have seats, benches without a back, covered with green cloth, which are taken away
afterwards. Abbots may not wear the precious mitre, without
a special indult of the Holy See.' Under their mitre they wear
a black skull-cap. They carry their crozier only in their own
church, not in public processions. As regulars, they wear no
rochet, unless it is part of the habit of their order. They may
1 An abbot is the head of a monastery of monks or of a congregation
of regular canons. The following religious orders have abbots: Canons
of the Lateran (Augustinian Canons), Premonstratensian Canons, Canons
of the Immaculate Conception, Benedictines of all congregations, Cistercians. All monks of Eastern rites have Archimandrites or Hegumenoi,
who are equivalent to \Vestern abbots. An abbot" nullius (sci!. dioeceseos)" is one who is in no bishop's diocese, having himself quasi-episcopal
jurisdiction. Rules for abbots and other lesser prelates are given in the
Codex, c. 319-327.
2 No. Il31, 27 September 1659.
3 No inferior prelates may pontificate at funerals.
• They use the simple mitre and the one of cloth of gold.
D
34
General ~rincip[es concerning <!eremonies
take the vestments from the altar only when they are about
to celebrate pontifically. They may bless the people in the
pontifical form, making the sign of the cross three times, only
when they celebrate Mass, vespers or matins pontifically. In
the presence of a bishop they are not to give blessings without special indult. If a bishop 1 is present he is to have his
seat on the gospel side; it is to be raised by one step higher
than that of the abbot on the epistle side. Canons of the
cathedral sit around the bishop, monks or canons of the
abbot's chapter around his seat. The bishop puts incense into
the thurible and blesses it; he kisses the gospel book after the
gospel; he blesses the people at the end of Mass. The abbot
may not bless the preachers before the sermon.
When an abbot says Low Mass he is to do exactly as does
any other priest of his order. He will vest in the sacristy,
will not wear a pectoral cross, will not use a silver vessel and
basin to wash his hands. He will have one server only; two
candles will be lit on the altar.
But further rights, for instance, the use of a purple skullcap, are granted by the Holy See to the abbots of greater
exempt m o n a s t e r i e s . 2 Besides abbots there are other "inferior prelates," namely, real or titular officials of the Papal
court. These are the priests commonly called" Monsignori." 3
A decree, "motu proprio," of Pope Pius X 4 defines exactly
who these are and establishes their rights.
1. First among these are PROTONOTARIES APOSTOLIC
(protonotarii apostolici). These are divided into four classes:
1. There are seven Protonotaries "de numero participantium,"
who form a college, still representing the old Notaries of the
Apostolic See! Now they have duties chiefly in connection
with the cause of canonization and beatification of Saints.
Their ceremonial privileges are that they may celebrate pontifically G out of Rome, but only having asked and obtained the
1 Any bishop, according to the words of the decree: "si episcopus
aderit " (loc. cit., § 15).
2 For the rights of Abbots see Le Vavasseur, Fondions Pontificales, ii,
pp. 3 20-3 26.
3 The title" Monsignore " is not given as such. Certain offices of the
Papal court, often granted as honorary offices to priests living away
from Rome, involve that their holder be called "Monsignor." This
general title is used for dignitaries of various ranks, as will be seen
from the description above. Like the stars, one Monsignore differeth,
and very considerably, from another Monsignore in glory. Cod., c. 328.
• Inter multiplices, 21 February 1905. Cod., c. 106,7°.
S Originally they were the Pope's legal advisers, who drew up documents, settled questions of Canon Law according to the" usus forensis,"
and so on.
• This means always the" usus pontificalium," namely with the same
ceremonies and vestments as a bishop, save where an exception is made.
These Protonotaries use all a bishop's vestments, the shoes, ring,
pectoral cross, gloves, tunicle, dalmatic, mitre. They do not cross the
stole; but they have no crozier.
nbe <:tboir an~ assistants at <:tcrcmonics
35
pern:ission of the Ordinary. They may not, however, use
crOZier, throne or cappa magna; nor may they have a
seventh candle on the altar, nor an assistance of several
deacons. They do not say Pax vobis, as a bishop does, instead of Dominus vobiscum; nor may they sing the verses
Sit nomen Domini and Adiutorium nostrum before blessing.
They do not bless with the triple sign of the cross. Wearing the mitre, they bless, singing the usual form for priests,
Benedicat vos, unless the Ordinary or greater prelate be
present. In this case, according to the general: rule (p. 159),
he gives the blessing at the end of Mass. Coming to the
church to celebrate they wear the mantellettum, and over it a
pectoral cross (which otherwise they may not wear). They
are not to be received at the door of the church as a bishop
is. Their pectoral cross (worn only when they have the
mantellettum) is to be of gold with one gem; it hangs from a
cord of ruddy violet (color rubinus) mixed with gold thread.
They use a cloth of gold mitre and the simple mitre. Under
this they may have a black skull-cap. They use the scotula
(p. 17), Canon episcopalis, and silver vessel and dish to
wash the hands. At an ordinary Low Mass they have no
special privilege, except the use of the scotula. They have
precedence over abbots. All who attend Mass said by one of
them, even in private oratories, satisfy the obligation of hearing Mass on Sundays and feasts.
The choir dress of these Protonotaries is the "habitus
praelatitius," namely a violet cassock with a train, which is
let down only when they celebrate pontifically, a violet silk
belt, rochet and violet mantellettum, a black biretta with a
ruddy tassel. They may wear the "habitus pianus" (p. 13),
like a bishop, but without pectoral cross and with a ruddy
cord round the hat.
II. P ROTONOTARII APOSTOLICI SVPRANVMERARII are
the canons of the three Patriarchal basilicas at Rome, the
Lateran, Vatican, and Liberian (St. Mary Major), also canons
of certain other cathedrals to which this indult is granted. l
Honorary canons are excluded.
These prelates have various privileges, according to three
cases: when they are present together in chapter in their
own cathedral, or alone but in their diocese, or in another
diocese. The two former cannot occur in England. In the
third case they have the same rights as the next class.
III. PROTONOTARII APOSTOLICI AD INSTAR PARTICIP ANTIVM consist of the canons of certain cathedrals 2 and a
1 At present (1915) the can~ns of C;oncordi,,: Julia (prov.. of Ve,?ic~),
Florence, Gorz, Padua, Trevlso, Udllle, Velllce (Annuarzo pontifino,
1915, p. 396 ).
.
2 Canons of Cagliari, Malta, Stngonia (Eszergom, Gran, see of the
Primate of Hungary); Annuario pon t., ib.
36
Generalll)rincipies concerning <teremonies
great number of other priests, to whom the Pope has conferred
this dignity.'
These share the rights ofthe first class (the" Participantes ")
somewhat diminished. They may wear prelate's dress and
the" habitus pianus." Out of Rome, with the consent of
the Ordinary, they may celebrate pontifically. In this case
they use neither a faldstool nor the gremiale (p. 14); they
sit at the sedilia with the ministers. They wear a white silk
mitre, having no further ornament than ruddy fringes at the
end of the infulae. If the church is not a cathedral, and if no
greater Prelate be present, they may be assisted by a priest in
a cope. They wear a pectoral cross of plain gold, without
jewels, hanging by a violet cord. They say all the Mass at
the altar, and wash their hands only at the Lavabo. They
have a ring. They may celebrate pontifically the vespers of
the feast of which they celebrate pontifical Mass, or, by leave
of the Ordinary, other vespers. In this case they wear the
mitre, pectoral cross, and ring. At Low Mass they may use
the scotula.
IV. PROTONOTARII APOSTOLICI TITVLARES are appointed by the Pope or by the college of the " Participantes."
Every Vicar General or Vicar Capitular, during his time of
office, is a Protonotary of this class. Outside Rome they
may use prelate's dress, but all black; that is, a black cassock
with a train (that may never be let down), a black silk belt,
rochet and black mantellettum, a black biretta. They take
precedence of other clergy, of canons not in chapter, but not
of canons in chapter nor of Vicars general and capitular, nor
of Superiors of religious orders, nor of prelates of the Roman
curia. In celebrating their only distinction is the use of the
scotula.
Other prelates of the Roman court are the Antistites urbani,
generally called D OMESTIC PRE LATES. These may wear prelate's dress of violet, with a roehet and mantellettum. They
may never let down the train. They have violet edges and
tassels to their biretta. In ceremonies their only privilege is
the use of the scotula.
There are CHAMBERLAINS (cubicularii) 2 of the Papal court
in various orders, "Cubicularii intimi (camerieri segreti),"
who may be active or "supranumerarii," and" Cubicularii
honoris" j also "Capellani secreti" and "Capellani secreti
honoris." These titles are given to many priests as a compliment.
Papal Chamberlains are not prelates. They wear violet
cassocks, not the rochet nor the mantellettum. Instead of
1
4 1 1.
The list, as it is for this year, will be found, Annuario pont., pp. 396-
2 Italian "camerieri."
There are also lay" camerieri di spada e
cappa," who have no special rights at ceremonies.
Ube <Iboir anb Bssistants at <Ieremonies
37
this they have a long violet cloak of the same kind as the
mantellettum, but reaching to the feet. It has slits at the
sides for the arms and false sleeves which hang down behind. l
They have no liturgical privileges. As private dress (habitus
pianus) they wear a black cassock with a violet belt and
stock.
None of these persons, neither prelates, canons, nor Papal
chamberlains genuflect, but bow only to a bishop, even when
he gives his blessing. A Vicar General, as such, has no
liturgical privilege; but, according to the law of Pius X, alI
Vicars general are now Protonotaries (p. 36); they have precedence over all the clergy of the diocese (Cod., c. 370). In
choir, whereas normally the gospel side is the side of greater
dignity, receives incense and the kiss of peace first, if a prelate or canon be present, the side at which he has his place
becomes of greater dignity." No civil distinction affects any
ceremony in church, except that the Pontifical and Caerimoniale episcoporum grant certain privileges to "princes.'"
This case can hardly occur in England.
1 Called in Italian" mantellone." On duty at the Vatican they have a
great red cloth cloak with a cape.
2 For the rights of prelates see Le Vavasseur, Fonet. Pont., ii, pp.
3 27-334'
" A "maximus princeps" may have a place in the sanctuary. He is
given a book of the gospels to kiss (not the one used) after the gospel.
He is incensed after a bishop (but Kings and the Emperor-the Roman
Emperor-before); he is given the kiss of peace. "Magistrates, barons,
and nobles" receive this after all the clergy. A" mulier insignis " is incensed (Caer. Ep., Lib. I, cap. iv, § 6; cap. xxiii, §§ 30-31; cap. xxiv,
§ 94)'